Conscience in the New Testament: A Study of Syneidesis in the New Testament, in the Light of Its Sources and with Particular Reference to St. Paul, with Some Observations regarding Its Pastoral Relevance Today

Conscience in the New Testament: A Study of Syneidesis in the New Testament, in the Light of Its Sources and with Particular Reference to St. Paul, with Some Observations regarding Its Pastoral Relevance Today

Conscience in the New Testament: A Study of Syneidesis in the New Testament, in the Light of Its Sources and with Particular Reference to St. Paul, with Some Observations regarding Its Pastoral Relevance Today

Conscience in the New Testament: A Study of Syneidesis in the New Testament, in the Light of Its Sources and with Particular Reference to St. Paul, with Some Observations regarding Its Pastoral Relevance Today

Excerpt

The argument of this essay is brought to its conclusion in Chapter Twelve, so that the last two chapters are by way of Epilogue. Of what appears in them little could properly be said until after all the evidence had been adduced, examined and argued from; it would be out of place in a preface which, although written from outside and after the completion of the book, is printed at its beginning.

While, then, I have nothing to add here to what I have written in the main body, this is the best place to draw attention to those other works on this subject of which I am aware, but to which reference is nowhere made in the text or notes. For various reasons, among them lack of adequate library facilities until three years ago, these did not come into my hands until a relatively late stage in this study. The extent of my indebtedness to them will be obvious to the reader, as well as the reasons why, in spite of their existence, I have thought it worth while to continue writing this book.

In 1883 Paul Ewald produced a monograph Do vocis συνειδήσεως apud scriptores Novi Testamenti vi ac potestate commentatio, in some ways answering the New Testament elements of Martin Kähler much larger and more comprehensive study Das Gewissen:
die Entwickelung seiner Namen und seines Begriffes
which had appeared in 1878. The subject is touched on by Adolf Bonhöffer in his Epiktet und das Neue Testament, to which I have referred in the text, and which appeared in 1911: I mention this work again here as it is consciously opposed by Hans Böhlig in the relevant parts of his Die Geisteskultur von Tarsos im augusteischen Zeitalter mit Berücksichtigung der paulinischen Schriften which was published two years later. Böhlig claims the support of a paper by Steinmann, Das Gewissen bei Paulus (Biblische Zeit-und Streitfragen, 1911) which I have not been able to trace.

While I have tried to acknowledge all particular borrowings in the notes, my personal debts are far too many for detailed . . .

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